the disciples were first called Chrestians (not Christians)

[stephan happy huller]

Good point but that may only reflect the specific application of an originally Marcionite "habit." Consider John 4:25. Samaritans didn't have an interest in an anointed one. One of the two may been chrestos where chrestos = shilo

[Leucius Charinus]

Find some real evidence for once in your life that people actually commonly spoke Latin where the map indicates.

Your example is from the 5th century. There was definitely a very sophisticated Latin Ecclesiastical Forgery Mill at Corbie Abbey in the 9th century. But long before that time many monastery libraries were founded in the west, where the map indicates Latin. It is completely unnecessary to seek a populace speaking Latin for Latinisms such as that you have described to have "crept in the door" of what we find in the NT texts. It is far more likely that we are dealing with Latinisms from monastic scribes. Moreover there is absolutely no guarantee whatsoever that these changes did not happen rather late, since the earliest Greek bible codices have unknown provenances.

Western monasteries: Monte Casino estblished 529 CE by Benedict (midway between Rome and Naples)
Rules mandated the regular reading books by the monks; but there was no scriptoria.
Books were donated and often the source were booksellers.

"The spread of Christianity did not put the booksellers out of business; it added business."
Sulpicius Severus c.400 CE commented over new book to arrive in Rome by Martin of Tours.

"I saw the booksellers exulting that it was the greatest source of profit they had;
nothing sold faster, nothing sold for a better price."

c.600 CE Rome was still centre of book trade: Pope Gregory required books for a mission to Britain.

Cassiodorus founded a monastery ("Vivarium") 540-550 CE, and authored the "Institutiones"
Emphasised the role of monks as scribes; created library (via donation) and scriptorium.
Produced Latin and greek authors (Homer, Aristotle, Plato, Hippocrates, Galen, et al)
After he died 575-585 CE his monastery ceased to exist: but his "Institutiones" circulated widely.

"Under the influence of the "Institutiones" monasteries gradually moved toward becoming research libraries.
They set up scriptoria and resorted to inter-library loan to expand their holdings."

612 CE St. Colomban founded a monastery at Bobbio near Pavia with library and scriptioria.
St. Gallen in Switzerland; Fulda in Germany; and a good number of other places.

These [monastery] libraries, whether founded by scholars who gloried in reading books,
such as Petrarch, or by nobles who glories in collecting them, such as the Medici family,
mark the opening of a new age of library history.

[beowulf]

Why don't people discuss the strange -ianus ending to this Greek word? This is far more interesting than the familiar claims about Chrestos.

Christianus

An important circumstance proves, besides, that it was at Antioch that the sect for the first time felt the full consciousness of its existence; for it was in this city that it received a distinct name. Hitherto its adherents had called themselves “believers,” “the faithful,” “saints,” 127 “brothers,” “the disciples;” but the sect had no public and official name. It was at Antioch that the title of Christianus was devised.

The termination of the work is Latin, not Greek, which would indicate that it was selected by the Roman authority as a police designation, like Herodiani, Pompeiana, Cæsariani. In any event it is certain that such a name was formed by the heathen population. It included an error, for it implied that Christus, a translation of the Hebrew Maschiah (the Messiah), was a proper name.

Not a few of those who were unfamiliar with Jewish or Christian ideas, were by this name led to believe that Christus or Chrestus was a sectarian leader yet living. The vulgar pronunciation of the name indeed was Chrestiani.

The Jews did not adopt, in a regular manner, at least, the name given by the Romans to their schismatic co-religionist. They continued to call the new converts “Nazarenes” or “Nazorenes,” because no doubt they were accustomed to call Jesus Han-nasri or Han-nosri, “the Nazarene;” and even unto the present day, this name is still applied to them throughout the entire East.

The History of the Origins of Christianity. Book II.The Apostles
Renan, Joseph Ernest
CHAPTER XIII.
THE IDEA OF AN APOSTOLATE TO THE GENTILES.—SAINT BARNABAS
http://www.ccel.org/ccel/renan/apostles.html

[spin]

Good point but that may only reflect the specific application of an originally Marcionite "habit."

It successfully removes Sinaiticus from the evidence pool on the matter and shows that the epsilon-iota variants, as earlier evidence supports, have nothing to do with the use of eta but depend on an underlying iota. The nomina sacra with chi + case ending as one would expect relates to xristos not to xrhstos.

[stephan happy huller]

Yes it doesn't prove anything in favor of the proposition

[stephan happy huller]

My guess is that xc = 800 explains the interest ie the ogdoad. I think this can be supported in Irenaeus

[Leucius Charinus]

I did and discovered I'd misread the Aland footnote. P.45 apparently has χνους all with overbar, the chi is mostly in a lacuna.

What do you mean by apparently?

Would you kindly state the approximate line number in the image of P45 (showing Acts Acts 11:24 - 12.5) which you claim apparently has χνους.
The mention of "Chrestians" or "Christians" should appear around line 6, but I do not see it. Alternatively, if you are just citing the comments of Aland,
just say so. χνους all with overbar does not correspond to any common nomina sacra.

DCH seems to have made a few good points in the following post. Thanks DCH

.

[DCHindley]

Well, I did and discovered I'd misread the Aland footnote. P.45 apparently has χνους all with overbar, the chi is mostly in a lacuna.

The offending word is at the end of line 4. While I generally agree that there is one or two letters lost to a small hole in the papyrus followed by NOUS, and it was likely a Chi and also perhaps a Rho, all with a bar over these letters, I noticed that the wording in this part of the verse 11:26 is non standard.

While NA27 has πρώτως ἐν Ἀντιοχείᾳ τοὺς μαθητὰς Χριστιανούς, this is not what you see when following the text, which has omitted ἐν Ἀντιοχείᾳ, and after μαθητὰς, where we should expect either Χριστιανούς or some sort of nomina sacra to that effect, what we do see is εἰς Ἀντιόχειαν [the final nu is in a lacuna, although it could be an iota subscript, which this mss always writes out), and only then the nomina sacra under discussion.

<Not in this fragment>Acts 11:24 ὅτι ἦν ἀνὴρ ἀγαθὸς καὶ πλήρης πνεύματος ἁγίου καὶ πίστεως. καὶ προσετέθη ὄχλος ἱκανὸς τῷ κυρ]
<line 1>ίῳ. 25 ἐξῆλθεν δὲ εἰς Ταρσὸν[ ἀ]ναζητῆσαι
<in the Lacunae either after the end of the current line or beginning of the following line>[Σαῦλον, 26 καὶ εὑρὼν ἤγ]
<line 2>αγεν εἰς Ἀντιόχειαν. ἐγένετ[ο δ]ὲ αὐτοῖς [[καὶ]] ἐνια
<in the Lacunae either after the end of the current line or beginning of the following line>[υτὸν ὅλον συναχθῆναι ἐν]
<line 3>τῇ ἐκκλησίᾳ καὶ διδάξ[αι ὄ]χλον ἱκαν
<in the Lacunae either after the end of the current line or beginning of the following line>[όν, χρηματίσαι τε πρ]
<line 4>ώτως [[ἐν Ἀντιοχείᾳ]] τοὺς μαθητὰς {εἰς Ἀντ[ιόχ]εια[ν} Χρ]ιστιανούς. 27 Ἐν
<in the Lacunae either after the end of the current line or beginning of the following line>[ταύταις δὲ ταῖς ἡμέρα]
<line 5>ις κατῆλθον ἀπὸ Ἱεροσολύ[μω]ν προφῆται
<in the Lacunae either after the end of the current line or beginning of the following line>[εἰς Ἀντιόχειαν. 28 ἀναστ]
<line 6>ὰς δὲ εἷς ἐξ αὐτῶν [ὀνόμ]ατι [Ἅγ]αβος ἐσήμα
<in the Lacunae either after the end of the current line or beginning of the following line>[νεν διὰ τοῦ πνεύματος]
<line 7>λιμὸν μεγ[άλη]ν [[μέλλειν ἔσεσθαι ἐφ᾽ ὅλ]]ην τὴν οἰκου
<in the Lacunae either after the end of the current line or beginning of the following line>[μένην, ἥτις ἐγέν]
<line 8>ετο ἐπὶ Κλαυδίου. 29 τῶν δὲ μαθητῶν, καθὼς
[...

All I want to note is that the phrase εἰς Ἀντιόχειαν is found in the standard N/A text in the lacuna immediately following line five or the beginning of line six. Before assuming that the scribe simply passed over ἐν Ἀντιοχείᾳ and corrected himself by adding something like εἰς Ἀντιοχειᾳ just after μαθητες, I thought is interesting that no such variant is in the apparatus of either NA27 or my old UBS 2nd edition. How much faith can we place in the form of nomina sacra found so close to a variant such as we find here?

DCH

PS: I'm not sure what you thought you read in Aland's footnotes (NA27?) to suggest that "P.45 have χριστιανος."

The footnotes to Aland, hard as they are to decipher, tell me that in vs 26
1) και τότε πρωτον εχρηματισαν εν Ἀντιοχειᾳ οι μαθητες Χρ-νοἰ is a reading peculiar to D(2) (gig p, syhmg).
2) p45 and other witnesses have πρωτως [as in the printed text] while p74, A, (D*), E, Ψ, 33 has πρωτον.
3) א* [Aleph*] and lectionary 81 have Χρηστιανους rather than the usual spelling (whether spelled out fully or as part of a nomina sacra).

[Leucius Charinus]

3) א* [Aleph*] and lectionary 81 have Χρηστιανους rather than the usual spelling (whether spelled out fully or as part of a nomina sacra).

Thanks again for all of that Dave. lectionary 81 according to WIKI is "a Greek manuscript of the New Testament, on vellum leaves, palaeographically assigned to the 14th-century". Is there any method that you know of - other than google - by which to list all Greek manuscripts that attest to Χρηστιανους rather than the usual spelling?

[DCHindley]

Leucius,

I'm afraid I do not, but if you search for the articles about the use of Χρηστιαν- rather than the more familiar form Χριστιαν-, and read them through for references, someone will likely mention all the NT mss they are aware of.

DCH

3) א* [Aleph*] and lectionary 81 have Χρηστιανους rather than the usual spelling (whether spelled out fully or as part of a nomina sacra).

Thanks again for all of that Dave. lectionary 81 according to WIKI is "a Greek manuscript of the New Testament, on vellum leaves, palaeographically assigned to the 14th-century". Is there any method that you know of - other than google - by which to list all Greek manuscripts that attest to Χρηστιανους rather than the usual spelling?